Time and Space 1

Space and Time would be the same Reality self-extended to contain the deployment of what was within it.

The Spirit looking at itself in essence and principle of being is one. (Time)

The other is the Spirit looking at itself in the dynamism of its essence and principle. (Space)

We see Space as a static extension in which all things move together in a fixed order or stand.

Time is a mobile extension which is measured by movement and event.

Space is Brahman in self-extended status.

Time would be Brahman in self-extended movement.

Space may be really a constant mobile, the mobility creating the sense of time-movement in stable Space.

The constancy and the persistent time-relation of things in it creates the sense of stability of Space.

Space would be Brahman extended for holding together forms and objects.

Time would be Brahman self-extended for the deployment of the movement of self-power carrying forms and objects.

Space and Time would be the dual aspect of one and the same self-extension of the cosmic Eternal.

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A purely physical Space might be regarded in itself as a property of Matter.

Matter is creation of Energy in movement.

So, Space in the material would could be a fundamental self-extension of material Energy.

Space can be the self-formed existence-field of material Energy.

Matter can be the representation of the Inconscient Infinity in which material Energy is acting.

It is a figure in which it accommodates the formulas and movements of its own action and self-creation.

Time would be itself the course of that movement.

Time is an impression created by that movement.

Time is an impression of something that presents itself to us as regularly successive in its appearance because the movement itself is regularly successive.

Time is a division or a continuum upholding the continuity of movement and yet marking off its succession.

Time could be a dimension of Space necessary for the complete action of the Energy but not understood by us as such because it is seen by our conscious subjectivity as something itself subjective, felt by our mind, not perceived by our senses.

Therefore, Time is not recognised as a dimension of space.

Space, therefore, has an appearance to us of a sense created or sense perceived objective extension.

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Spirit is the fundamental reality.

Therefore Time and Space are conceptive conditions under which the Spirit sees its own movement.

Time and Space must be fundamental conditions of the Spirit itself which assumes a different appearance or status according to the status of consciousness in which they manifest.

There is a different Time and Space for each status of our consciousness and even different movements of Time and Space within each status.

All these would be renderings of a fundamental spiritual reality of Time-Space.

When we go behind physical space, we become aware of an extension.

All these movements are based on this extension.

This extension is spiritual, not material.

It is Self or Spirit containing all action of its own Energy.

This origin of basic reality of Space begins to become apparent when we draw back from the physical.

For then we become aware of a subjective Space-extension in which mind itself lives and moves and which is other than the physical Space-Time.

Yet there is an interpenetration.

Our mind can move in its own space in such a way as to effectuate a movement also in space of Matter.

Or, it can act upon something distant in space of Matter.

In a still deeper condition of consciousness, we are aware of a pure spiritual Space.

In this awareness, Time may no longer seem to exist.

There all movement ceases.

If there is a movement or happening, it can take place independent of any observable Time sequence.

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We can go behind Time by a similar inward motion drawing back from the physical.

From here, we can see it without being involved in it.

We observe that Time observation and Time movement are relative, but Time itself is real and eternal.

Time observation depends not only on the measure used, but on the consciousness and the position of the observer.

Moreover, each state of consciousness has a different Time relation.

Time in Mind consciousness and Mind Space has not the same sense and measure of its movements as in physical Space.

It moves there quickly or slowly according to the state of the consciousness.

Each state of consciousness has its own Time.

And yet there can be relations of Time between them.

When we go behind the physical surface, we find several different Time statuses and Time movements co-exist in the same consciousness.

This is evident in dream Time.

In the dream, a long sequence of happenings can occur in a few second of physical Time.

There is then a certain relation between different Time statuses but no ascertainable correspondence of measure.

It would seem as if Time has objective reality.

It seems Time depends upon whatever condition may be established by action of consciousness in its relation to status and motion of being.

Time would seem to be purely subjective.

Space also would appear by mental relation of Mind - Space, Matter - Space to be subjective.

Time and Space are original spiritual extensions.

This is rendered by mind in its purity into a subjective mind-field.

It is rendered by sense mind into an objective field of sense perception.

Subjectivity and objectivity are only two sides of one consciousness.

The cardinal fact is that any given Time or Space or any given Time-Space as a whole is a status of being.

In this status of being, there is a movement of consciousness and force of being.

This is a movement that creates or manifests events and happenings.

It is the relation of consciousness that sees and the force that formulates happenings.

This is a relation inherent in the status.

This status determines the sense of Time and creates awareness of Time-movement, Time-relation, Time-measure.

There is a fundamental truth of the original status of Time.

It is behind all its variations.

This is nothing but the eternity of the Eternal.

The fundamental truth of Space, the original sense of its reality, is the infinity of the Infinite.

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The Being can have three different states of its consciousness with regard to its own eternity.

The first is that in which there is the immobile status of the Self in its essential existence, Self absorbed or self-conscious, but in either case without development of consciousness in movement or happening.

This is what we distinguish as timeless eternity.

The second is the whole consciousness of the successive relations of all things belonging to a destined or an actually proceeding manifestation, in which what we call past, present and future stand together as on a map or settled design or very much as an artist or painter or architect might hold all the details of his work viewed as a whole intended or reviewed in his mind or arranged in a plan for execution.

This is the stable status of simultaneous integrality of Time.

This seeing of Time is not at all part of our normal awareness of events as they happen, though our view of the past, because it is already known and can be regarded in the whole, may put on something of this character.

However, we know that this consciousness exists.

It exists because it is possible in an exceptional state to enter into it and see things from the viewpoint of this simultaneity of Time-Vision.

The third status is that of a processive movement of Consciousness-Force and its successive working out of what has been seen by it in the vision of the Eternal.

This is the Time movement.

It is in one and the same Eternity that this triple status exists and the movement takes place.

There are not really two eternities, one an eternity of status, another eternity of movement.

But there are different statuses or positions taken by consciousness with regard to the one Eternity.

For it can see the whole Time development from outside or from above the movement.

It can take a stable position within the movement are see the before and after in a fixed, determined or destined succession.

Or, it can take a mobile position in the movement, itself move with it from moment to moment and see all that has happened receding back into the past and all that has to happen coming towards it from the future.

Or else, it may concentrate on the moment it occupies and see nothing but what is in the moment and immediately around and behind it.

All these positions can be taken by the being of the Infinite in a simultaneous vision or experience.

It can see Time from above and inside Time, exceeding it and not within it.

It can see the Timeless develop the Time-Movement without ceasing to be timeless.

It can embrace the whole movement in a static and dynamic vision and put out at the same time something of itself into the moment-vision.

This simultaneity may seem to the finite consciousness tied to the moment-vision as a magic of the Infinite, a magic of Maya.

This is so to its own way of perception which needs to limit, to envisage one status only at a time in order to harmonize, as it would give a sense of confused and inconsistent unreality.

But to an infinite consciousness such as integral simultaneity of vision and experience it would be perfectly logical and consistent.

All could be elements of a whole-vision capable of being closely related together in a harmonious arrangement.

This is a multiplicity of view bringing out the unity of the thing seen, a diverse presentation of concomitant aspects of One Reality.

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If there can be this simultaneous multiplicity of self-presentation of one Reality, we see that there is no impossibility in the co-existence of a Timeless Eternal and a time Eternity.

It would be the same Eternity viewed by a dual self-awareness and there could be no opposition between them.

It would be a correlation of two powers of the self-awareness of the infinite and eternal Reality.

It is a power of status and non-manifestation, a power of self-effective action and movement and manifestation.

Their simultaneity is contradictory and difficult to reconcile to our finite surface seeing.

The simultaneity would be intrinsic and normal to the Maya.

Maya is the eternal self-knowledge and all-knowledge of Brahman, the eternal and infinite knowledge and wisdom-power of the Ishwara.

Ishwara is the consciousness-force of the self-existent Sachchidananda.